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The Permanent 
Instruction of the 


Alta Vendita 


T his little booklet examines The Permanent 
Instruct km of the Alta Vendita — the once 
secret papers of the Masons which outline a plan to 
subvert the Catholic Church. The author quotes the 
actual Masonic document, which both Pope Pius IX 
(1846-1878) and Pope Leo XIII (1878-1903) asked 
to he published. This document describes the 
Masons' diabolical strategy to destroy the Church 
by infecting her leaders with Liberal ideas. In this 
way. Catholics would be promulgating Masonic 
ideals under the mantle of seemingly legitimate 
Catholicism. The book describes how far the plot 
has succeeded, and it includes an appendix detailing 
the aims of Freemasonry, as well as Leo XlIFs 
denunciation of that society. It also contains the 
famous Oath Against Modernism required by Pope 
St, Pius X of all clergy, plus an official prayer for 
the conversion of Freemasons. This dynamic little 
booklet gives the reader an awareness of the dangers 
posed by Freemasonry and will expose the truth 
about the secret aims of this 
powerful secret organization. 


TAN 



9 


The Permanent 
Instruction of the 


John 

® Vennari 



A Masonic Blueprint 
for the Subversion of 
The Catholic Church 




This Utile bombshell exposes the truth about the onoe- 
sccret papers of the Alta Vertdita, which lay out a Masonic 
blueprint for the subversion of the Catholic Church. The 
booklet quotes the actual A Ita Vcmfifa document. examines 
how far the Masonic plan has succeeded, cites Papal 
denunciations of Freemasonry and gives advice on how 
Catholics should respond to this grave spiritual danger 
Therefore, we are making this booklet available at the low- 
est possible prices for quantity distribution in order to 
reach as many people as possible, The issue is the salvation 
of souls and peace in the world. 


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The Permanent 
Instruction of the 

ALTA VENDITA 


The Permanent 
Instruction of the 

ALTA VENDITA 

A Masonic Blueprint for the 
Subversion of the Catholic Church 


By 

John Vennari 

EDITOR OP CATHOLIC FAMILY NEWS 


"For our wrestling in nor against flesh and 
blood; Inn against principalities ami powers, 
against the rulers of the world of this dark- 
ness, against the spirits of wickedness in the 
high places." —Ephesians 6:12 


TAN BOOKS AND PUBLISHERS, INC. 
Rockford. Illinois 61 105 


Copyright £> 1999 by John Vennari. 

This booklet is adapted from an article originally pub- 
! i shed in I he February, 1997 issue of Catholic Family 
iV(?u MPO Bon 743. Niiijpara Falls, New York 14302. 
Catholic Family News is published monthly, Sample copy 
available upon request. 

ISBN 0-K9555-644-8 

Library of Congress Catalog Card No.: 9K-6I685 
Primed and bound in the United States of America. 


TAN BOOKS AND PUBLISHERS, INC. 
P.0, Bon 424 
Rockford, Illinois AJ 105 
1999 


"Our ultimate end is that of Voltaire 
and of die French Revolution — the final 
destruction of Catholicism* and even of 
the Christian idea.” 

—From The Permanent Instruction 
(Sec p. 6}* 


CONTENTS 


An Gulling . . . . . 2 

Is It Possible? . * . , t . « + » . „ „ . . , , 4 

The Authenticity of the Alta Vendtta 

Documents . . , 5 

The Permanent instruction of the 

Alla Vendila 6 

The Enlightenment. My Friend, Is "Blowin’ 

in the Wind" , M 

"Liheral Catholics" 13 

Pope St. Pius X and Modernism . 13 

Curia on the Alert 15 

Canon Roea's Revolutionary Ravings ..... 16 

The Great Council that Never Was ...... 18 

Roncalli to “Consecrate Ecumenism" ..... 19 

Pope John's Revolution 2D 

"Marching under a New Banner" 21 

Cheers from the Masonic Bleachers 23 

A Break with the Past , 25 

The Status of the Vatican II Documents .... 27 

"A Revolution in Tiara and Cope" . 30 

The Passion of the Church 30 

"Only She Can Help You" 32 

Notes 33 


Appendix 1. Freemasonry’s Hatred of the 

Catholic Church 38 

vi* 


Tht J Permanent instruction 


viii 

Notes lt> Appendix I 43 

Appendix II. The Oath Against Modernism . . 45 
Prayer for the Conversion of Freemasons ... 50 


The Permanent 
Instruction of the 

ALTA VENDITA 


THE PERMANENT INSTRUCTION 
OE THE ALTA VENDITA 


F EW Catholics know of The Permanent 
Instruction of the Alta Vendita, a secret 
document written in the early 19th century that 
mapped out a blueprint for the subversion of 
the Catholic Church. The Alta Vendita was the 
highest lodge of the Carbonari, art Italian 
secret society with links to Freemasonry and 
which, along with Freemasonry, was con- 
demned by the Catholic Church. 1 Fr. E. Cahill, 
S.J. in his book Freemasonry and the Anti- 
Christian Movement stales that the Alta Ven- 
dita was “commonly supposed to have been at 
the time the governing centre of European 
Freemasonry." 1 The Carbonari were most active 
in Italy and France, 

In his book Athanasius and the Church of 
Our Time , Bishop Rudolph Graber quoted a 
Freemason who declared that "the goal [of 
Freemasonry] is no longer the destruction of 
the Church, but to make use of it by infiltrat- 
ing it 


i 


2 


The Penn antns ins f ruction 


In other words, since Freemasonry cannot 
completely obliterate Christ's Church, it plans 
not only to eradicate the influence of Catholi- 
cism in society, hut also to use the Church's 
structure as an instrument of “renewal. " "pro- 
gress" and "enlightenment** to further many of 
its own principles and goals. 

An Outline 

The strategy advanced in 77te Permanent 
Instruction of the Aha Vendita is astonishing in 
Sts audacity and cunning. From the start* the 
document tells of a process that will take 
decades to accomplish. Those who drew up the 
document knew that they would not see its ful- 
fillment. They were inaugurating a work that 
would he carried on by succeeding generations 
of the initiated. The Permanent Instruction 
says. "In our ranb the soldier dies and the 
struggle goes on,*’ 

The Instruction called for the dissemination 
of liberal ideas and axioms throughout society 
and within the institutions of the Catholic 
Church so that laity, seminarians, clerics and 
prelates would. over the years, gradually he 
imbued with progressive principles. 

In time, this mind- set would be so pervasive 


Of the Alta Vendita 


3 


that priests would be ordained, bishops would 
be consecrated and cardinals would be nomi- 
nated whose thinking was in step with the 
modem thought rooted in the French Revolu- 
tion's Declaration of the Rights of Man and 
other "Principles of 1 789" (equality of religions, 
separation of Church and Stale, religious plu- 
ralism* etc.). 

Eventually, a Pope would be elected from 
these ranks who would lead the Church on the 
path of “enlightenment** and "renewal,** They 
stated that it was not their aim to place a 
Freemason on the Chair of Peter, Their goal 
was to effect an environment that would even- 
tually produce a Pope and a hierarchy won over 
to the ideas of liberal Catholicism* all the while 
believing themselves to be faithful Catholics. 

These Catholic leaders, ihcn, would no longer 
oppose the modem ideas of the Revolution (as 
had been the consistent practice of the Popes 
from 1789 until 1958 — the death of Pope Pius 
XI 1 — who condemned these liberal principles) 
but would amalgamate them into the Church. 
The end result would be a Catholic clergy and 
laity marching under the banner of the Enlight- 
enment, all the while thinking they are march- 
ing under the banner of the Apostolic keys* 


4 


The Perm tine til instruction 


Is It Possible? 

For those who may believe this scheme to 
be loo far-fetched — a goal too hopeless for the 
enemy to attain, it should be noted that both 
Pope Pius IX and Pope Leo XIH asked that 
The Permanent Instruction be published, no 
doubt in order to prevent such a tragedy from 
taking place. 

However, if such a dark state of affairs w ould 
ever come to pass, there would obviously be 
three unmistakable means of recognizing it: 

l } It would produce an upheaval of such mag- 
nitude that the entire world would realize that 
there had been a major revolution inside the 
Catholic Church in line with modern ideas. It 
would he clear lo all that an "updating" had 
taken place, 

2} A new theology would be introduced that 
would be in contradiction to previous teach- 
ings, 

3) The Freemasons themselves would voice 
their cock-a-doodle of triumph, believing that 
the Catholic Church had finally “seen the light" 
on such points as equality of religions, the sec- 
ular state, pluralism and whatever other com- 
promises had been achieved. 


Of the Aha Vendita 


5 


The Authenticity of the 

A if a Vendita Documents 

The secret papers of the Alta Vendita that 
fell into the hands of Pope Gregory XVI 
embrace a period that goes from 1820 to 1846. 
They were published at the request of Pope Pius 
IX by Cretineau-Joly in his work The Roman 
Chunk and Revolution* 

With the brief of approbation of February 
25, 1861, which he addressed to the author. 
Pope Pius IX guaranteed the authenticity of 
these documents, but he did not allow anyone 
to divulge the true members of the Atta Ven- 
dita implicated in this correspondence. 

The full text of the Permanent Instruction of 
the Alta Vendita is also contained in Msgr. 
George E. Dillon's book. Grand Orient Free- 
masonry Unmasked. When Pope Leo XIH was 
presented with a copy of Msgr. Dillon’s book, 
he was so impressed that he ordered an Italian 
version to be completed and published at his 
own expense. 5 

In the Encyclical Hu man am Genas (1884), 
Leo XIH called upon Catholic leaders to “tear 
off the mask from Freemasonry and make plain 
lo all what it really is,"* The publication of these 
documents is a means of "tearing off the mask." 


6 


The Permanent instruction 


And if the Popes asked that these letters be 
published, it is because they wanted all 
Catholics to know the secret societies 7 plans to 
subvert the Church from within — so that 
Catholics would be on their guard and* hope- 
fully, prevent such a catastrophe from taking 
place* 


The Permanent Instruction 
of the Alta Vendita 

What follows is not the entire Instruction, 
but the sections that are most pertinent to our 
discussion. The document reads (with empha- 
sis added): 

Our ultimate end is that of Voltaire and 
of the French Revolution — the final 
destruction of Catholicism* and even of 
the Christian idea. * . . 

The Pope, whoever he is. will never 
come to the secret societies; it is up to 
the secret societies to take the first step 
toward the Church, with the aim of con- 
quering both of them, 

The task that we are going to under- 
take is not the work of a day* or of a 
month, or of a yean it may last several 


7 


Of the Alra Vendita 

years* perhaps a century; but in our ranks 
the soldier dies and the struggle goes on. 

We do not intend to win the Popes to 
our cause* to make them neophytes of our 
principles, propagators of our ideas. That 
would be a ridiculous dream: and if events 
turn out in some way. if Cardinals or 
prelates* for example* of their own free 
will or by surprise* should enter into a part 
of our secrets* this is not at all an incen- 
tive for desiring their elevation to the See 
of Peter. That elevation would ruin us. 
Ambition alone would have led them to 
apostasy, the requirements of power would 
Force them to sacrifice us. What w r e must 
ask for, what we should look for and wait 
for* as the jews wait for the Messiah, is 
a Pope according to our needs , * . 

With that we shall march more securely 
towards the assault on the Church than 
with the pamphlets of our brethren in 
France and even the gold of England. Do 
you want to know the reason for this? It 
is that with this* in order to shatter the 
high rock on which God has built His 
Church, we no longer need Hannibalian 
vinegar, or need gunpowder, or even need 
our arms. We have the little finger of the 


8 The Permanent instruction 

successor of Peter engaged in the ploy, 
and ibis Httle finger is as good, for this 
crusade, as all the Urban Its and all the 
Saint Bernards in Christendom. 

We have no doubt that we will arrive at 
this supreme end of our efforts. But when? 
But how? The unknown is not yet revealed. 
Nevertheless, as nothing should turn us 
aside from the plan drawn up, and on the 
contrary everything should tend to this, as 
if as early as tomorrow success w ere going 
to crown the work that is barely sketehed, 
we wish, in this instruction, which will 
remain secret for the mere initiates, to give 
the officials in the charge of the supreme 
Vente [Lodge] some advice that they 
should instill in all the brethren, in the form 
of instruction or of a memorandum . 

Now then, to assure ourselves a Pope 
of the required dimensions, it is a ques- 
tion first of shaping for this Pope a gen- 
eration worthy of the reign we are 
dreaming of Leave old people and those 
of a mature age aside: go to the youth, 
and if it is possible, even to the children. 
. ► , You will contrive for yourselves, at 
little cost, a reputation as good Catholics 
and pure patriots. 


Of the Alia Vendita 


9 


This reputation will put access to our 
doctrines into the midst of the young 
clergy, as well as deeply into the monas- 
teries, In a few years, by the force of 
things, this young clergy will have over- 
run all the functions; they will form the 
sovereign's council, they will be called to 
choose a Pontiff w r ho should reign. And 
this Pontiff, like most of his contempo- 
raries, will he necessarily more or iess 
imbued with the f revolutionary} Italian 
and humanitarian principles that we are 
going to begin to put into circulation. It 
is a small grain of black mustard that we 
are entrusting to the ground: but the sun- 
shine of justice will develop it up to the 
highest power, and you will see one day 
what a rich harvest this small seed will 
produce. 

In the path that we are laying out for 
our brethren there are found great obsta- 
cles to conquer, difficulties of more than 
one kind to master They will triumph over 
them by experience and by clearsighted- 
ness : but the goal is so splendid that it is 
important to put all the sails to the wind 
in order to reach it. You want to revolu- 
tionize Italy: look for the Pope whose por- 


10 The Permanent Instruction 

trail we have jusi drawn. You wish to 
establish the reign of the chosen ones on 
the throne of the prostitute of Babylon; 
let the clergy march under your standard, 
always believing that they are marching 
under the banner of the Apostolic keys. 
You intend to make the last vestige of 
tyrants and the oppressors disappear; lay 
your snares (nets! like Simon Bar-Jona; 
lay them in the sacristies, the seminaries 
and the monasteries rather than at the hot- 
tom of the sea: and if you do not hurry* 
we promise you a catch more miraculous 
than his. The fisher of fish became the 
fisher of men: you will bring friends 
around the Apostolic Chair. You wilt have 
preached a revolution in tiara and in cope, 
marching with the cross and the banner, 
a revolution that will need to be only a 
little bit urged on to set fire to the four 
comers of the world. 1 

It now remains for us to examine how suc- 
cessful this design has been. 


Of the Atm Vemiita 


11 


The Enlightenment, My Friend, Is 
“Blow in’ in I he Wind'’ 

Throughout the I9ih century, society had 
become increasingly permeated with the liberal 
principles of the Enlightenment and the French 
Revolution, to the great detriment of the 
Catholic Faith and the Catholic State. The sup- 
posedly “kinder and gentler" notions of reli- 
gious pluralism, religious indifferent ism. a 
democracy which believes all authority comes 
from the people, false notions of liberty* sepa- 
ration of Church and State, interfaith gather- 
ings and other novelties were gripping the 
minds of posi-Enlighienmem Europe, infecting 
statesmen and churchmen alike. 

The Popes of the 1 9th century and early 20th 
century waged war against these dangerous 
trends in full battle dress. With clearsighted 
presence of mind rooted in an uncompromised 
certitude of Faith, these Popes were not taken 
in. They knew that evil principles, no matter 
how honorable they may appear, cannot bear 
gcxid fruit, and these were evil principles at their 
worst, since they were rooted not only in 
heresy, but in apostasy. 

Like commanding generals who recognize 
the duty to hold their ground at all cost* these 


12 


The Permanent Instruction 


Popes aimed powerful cannons at the errors of 
the modern world and fired incessantly. The 
Encyclicals were their cannonballs, and they 
never missed their target/ 

The most devastating blast came in the form 
of Pope Pius IX's monumental 1 864 Syllabus 
of Errors, and when the smoke cleared, all 
involved in the battle were in no doubt as to 
who was on what side. The lines of demarca- 
tion had clearly been drawn. In this great Syf- 
tabus* Pius IX condemned the principal errors 
of the modern world, not because they were 
modern, but because these new f ideas were 
rooted in pantheistic naturalism and were there- 
fore incompatible with Catholic doctrine, as 
well as being destructive to society. 

The teachings in the Syllabus were counter- 
Liberalism, and the principles of Liberalism 
were counter- SW/tf bn*. This was unquestionably 
recognized by all parties. Father Denis Fahey 
referred to this showdown as Pius IX vs. the 
Pantheistic Deification of Man/ Speaking for 
the other side, the French Freemason Ferdinand 
Buis son likewise declared. "A school cannot 
remain neutral between the Syllabus and the 
'Declaration of the Rights of Man/” 1 ' 


Of ihe A fui Wendt ta 


13 


“Liberal Catholics*’ 

Yet the 19th century saw f a now breed of 
Catholic w r ho utopian I y sought a compromise 
between the two. These men looked for what 
they believed to he "good" in the principles of 
1789 and tried to introduce them into the 
Church. Many clergymen, infected by the spirit 
of the age, were caught into this net that had 
been “cast into the sacristies and into the sem- 
inaries/ They came to be known as “Liberal 
Catholics/ Pope Pius IX remarked that they 
were the worst enemies of the Church, Despite 
this, their numbers increased. 


Pope St, Pius X and Modernism 

This crisis peaked around the beginning of 
the 20th century when the Liheralism of 3 789 
that had been “blowin' in I he wuikT sw irled 
into the tornado of Modernism. Fr. Vincent 
Mi cell identified this heresy as such by describ- 
ing Modernism’s "trinity of parents/ He wrote: 

I > Its religious ancestor is the Protestant 
Reformation; 

2) Its philosophical parent is the Enlight- 
enment; 


14 


The Permanent imrntciion 


3) Its political pedigree comes from the 
French Revolution. 11 

Pope St, Pius X. who ascended to the papa! 
chair in 1903. recognized Modernism as a most 
deadly plague that must be arrested. He wrote 
that the most important obligation of the Pope 
is to insure the purity and integrity of Catholic 
doctrine, and he further stated that if he did 
nothing, then he would have failed in his essen- 
tial duty. 11 

St, Pius X waged a war on Modernism, issued 
an Encyclical (Pascendi) and a Syllabus (Urn- 
eniahili) against it. instituted the Anti-Modernist 
Oath to be sworn by all priests and theology 
teachers, purged the seminaries and universi- 
ties of Modernists and excommunicated the 
stubborn and unrepentant. 

St. Pius X effectively hailed the spread of 
Modernism in his day. It is reported, however, 
that when he was congratulated for having erad- 
icated this grave error, St. Pius X immediately 
responded that despite all his efforts, he had 
not succeeded in killing this beast, hut had only 
driven it underground. He warned that if Church 
leaders were not vigilant, it would return in the 
future more virulent than ever." 


Of the Alfa Vendira 


15 


Curia on the Alert 

A little-known drama that unfolded during 
the reign of Pope Pius XI demonstrates that the 
underground current of Modernist thought was 
alive and well in the immediate post-Pius X 
period. 

Father Raymond Du lac relates that at the 
secret consistory' of May 23, 1923, Pope Pius 
XI questioned the thirty Cardinals of the Curia 
on the timeliness of summoning an ecumeni- 
cal council. In attendance were such illustrious 
prelates as Cardinals Merry del Vai, De Lai, 
Gasparri. Roggiani and Billot. The Cardinals 
advised against it. 

Cardinal Billot warned, The existence of 
profound differences in the midst of the epis- 
copacy itself cannot be concealed . . , l They] 
run the risk of giving place to discussions that 
will be prolonged indefinitely." 

Boggiani recalled the Modernist theories 
from which, he said, a part of the clergy and 
of the bishops w'ere not exempt. "This mental- 
ity can incline certain Fathers to present 
motions, to introduce methods incompatible 
with Catholic traditions" 

Billot was even more precise. He expressed 
his fear of seeing the council "maneuvered” by 


16 


The Permanent Instruction 


"‘the worst enemies of the Church, the Mod- 
ernists, who nre already gelling ready, as cer- 
tain indications show, 10 bring forth the 
revolution in the Church, a new 1789 ," u 

In discouraging the idea of a council for 
such reasons, these Cardinals showed them- 
selves more apt at recognizing the "signs of the 
times 1 " than all the post- Vatican II theologians 
combined. Yet their caution may have been 
rooted in something deeper. They may also have 
been haunted by the writings of the infamous 
illumine, the excommunicated Canon Roca 
(1830-1893), who preached revolution and 
Church "reform"" and who predicted a subver- 
sion of the Church that would be brought about 
by a council. 

Canon Koca’s Revolutionary Ravings 

In his book Athanasius and the Church of 
Our Time, Bishop Graber refers to Canon 
Roea's prediction of a new, enlightened Church 
which would be Influenced by "the socialism 
of Jesus and the Apostles."' 15 

In the mid- 1 9th century. Roca had predicted: 
"The new church, which might not be able to 
retain anything of Scholastic doctrine and the 
original form of the former Church, will nev- 


17 


Of the Alta Verulita 

ertheiess receive consecration and canonical 
jurisdiction from Rome/' Bishop Graber, com- 
menting on this prediction, remarked. "A few 
years ago this was still inconceivable to us. but 
today * . ,?” 1 * 

Canon Roca also predicted a liturgical 
"reform/' With reference to the future liturgy* 
he believed "that the divine cult in the form 
directed by the liturgy, ceremonial, ritual and 
regulations of the Roman Church will shortly 
undergo a transformation at an ecumenical 
council* which will restore to it the venerable 
simplicity of the golden age of the Apostles in 
accordance with the dictates of conscience and 
modern civilization/’ 17 

He foretold that through this council wilt 
come "a perfect accord between the ideals of 
modern civilization and the ideal of Christ and 
His Gospel. This will be the consecration of 
the New r Social Order and the solemn baptism 
of modern civilization/* 

Roca also spoke of the future of the Papacy, 
He wrote. "There is a sacrifice in the offing 
which represents a solemn act of expiation . . , 
The Papacy will fall; it will die under the hal- 
lowed knife which the fathers of the last coun- 
cil will forge. The papal cuesar is a host [victim] 
crowned for the sacrifice/' 11 


18 


The Permanent t ns t ruction 


Roca enthusiastically predicted a ""new reli- 
gioiC "new dogma" "new riiuaL" “new priest- 
hood" “He called the new> priests pro- 
gressists' [sic]; he speaks of the ‘suppression' 
of the soutane [cassock | and the ‘marriage of 
priests/" 1 ’ 

Chilling echos of Roca and the Aha Vend it a 
are to be found in the words of the Rosicru- 
cian Dr Rudolph Steiner who declared in 
19 It), “We need a council and a Pope to pro- 
claim it."® 


The Great Council that Never Was 

Around 1948. Pope Pius XII, at the request 
of the staunchly orthodox Cardinal Ruffini, con- 
sidered calling a general council and even spent 
a few years making the necessary preparations. 
There is evidence that progressive elements in 
Rome eventually dissuaded Pius Xll from 
bringing it to realization since this council 
showed definite signs of being in sync with 
Hum&ni Generis. Like this great 1950 encycli- 
cal* the new council would combat "false opin- 
ions which threaten to undermine the 
foundations of Catholic doctrine 

Tragically. Pope Pius XII became convinced 
that he was too advanced in years to shoulder 


19 


Of the Aha Vendita 

this momentous task, and he resigned himself 
to the idea that "this will be for my succes- 


Roncalli to “Consecrate Ecumenism 1 ’ 

Throughout the pontificate of Pope Pius XII 
(1939-1958), the Holy Office under the able 
leadership of Cardinal Ottaviani maintained a 
safe Catholic landscape by keeping the wild 
horses of Modernism firmly corralled. Many of 
today's Modernist theologians disdainfully 
recount how they and their friends had been 
“muzzled” during this period. 

Yet even Ottaviani could not prevent what 
was to happen in 1958. A new type of Pope 
“whom the progressives believed to favor their 
cause"** would ascend to the pontifical chair 
and would force a reluctant Ottaviani to remove 
the latch, open the corral and brace himself for 
the stampede. 

However, such a state of affairs was not 
unforeseen. At the news of the death of Pius 
XI L the old Dorn Lambert Reauduin, a friend 
of Cardinal Roncalli (the future John XXI II), 
confided to Father Louis Bo uyer: "If they elect 
Roncalli, everything would be saved; he would 
he capable of calling a council and of eonse- 


20 The Permanent instruction 

crating ecumenism 

And so ii happened: Cardinal Runcalli was 
elected and called a council which "conse- 
crated" 4 ecumenism. The “revolution in tiara and 
cope 44 was underway. 


Pope John’s Revolution 

It is well known and superbly documented 2 ’ 
that a clique of liberal theologians ( periti ) and 
bishops hijacked Vatican Council II (1962- 
1965) with an agenda to remake the Church 
into their own image through the implementa- 
tion of a "new theology." Critics and defend- 
ers of Vatican II are in agreement on this point. 

In his book Vatican it Revisited, Bishop Alov- 
sius J. Wycislo (a rhapsodic advocate of the 
Vatican II revolution) declares with enthusiasm 
that "theologians and biblical scholars who had 
been ‘under a cloud 4 for years surfaced as per- 
iti [theological experts advising the bishops at 
the Council], and their post- Vatican II books 
and commentaries became popular reading." 2 * 
He notes that "Pope Pius XI I s encyclical 
Human i Generis [1950] had . . . a devastating 
effect on the work of a number of p re -concil- 
iar theologians" 27 and explains that "During the 
early preparation of the Council, those then lo- 


ll 


Of the Alto Vendito 

gians (mainly French, with some Germans) 
whose activities had been restricted by Pope 
Pius XU, were still under a cloud. Pope John 
quietly lifted the ban affecting some of the most 
influential ones. Yet a number remained sus- 
pect to the officials of the Holy Office” 24 
Bishop Wycislo sings the praises of tri- 
umphant progressives such as Hans Kiing. Karl 
Rahncr, John Courtney Murray* Yves Congar, 
Henri de Lubac* Edward Sehillebeeckx and 
Gregory Baum, who had been considered sus- 
pect before the Council* but who arc now the 
leading lights of post- Vatican II theology.** 
in effect* those whom Pope Pius Xll con- 
sidered unfit to he walking the streets of 
Catholicism were now in control of the town. 
And as if to crown their achievements, the Oath 
against Modernism was quietly suppressed 
shortly alter I he close of the Council. St, Pius 
X had predicted correctly. Lack of vigilance in 
authority had allowed Modernism to return 
with a vengeance. 


"Marching under a New Banner” 

There were countless battles ai Vatican 11 
between the International Group of Fathers, 
who fought to maintain Tradition* and the pro- 


22 The Permanent Instruction 

gressive Rhine group Tragically, in the end. it 
was the latter* the Liberal and Modernist ele- 
ment that prevailed.' 0 

It was obvious, to anyone who had eyes to 
see, that the Council opened the door to many 
ideas that had formerly been anathema to 
Church teaching, but which arc in step with 
modernist thought. This did not happen by acci- 
dent* hut by design. 

The progressives ai Vatican II avoided con- 
demnations of Modernist errors. They also 
deliberately planted ambiguities in the Coun- 
cil's texts which they intended to exploit after 
the Council/ 1 These ambiguities have been uti- 
lized to promote an ecumenism that had been 
condemned by Pope Pius XI, a religious lib- 
erty^ that had been condemned by the 19th and 
early 20th-century Popes ( especially Pope Pius 
IX), a new liturgy along the lines of ecumenism 
that Archbishop Bugnini called "a major con- 
quest of the Catholic Church;' a collegiality that 
strikes at the heart of the papal primacy and a 
“new attitude toward the world” — especially in 
one of the most radical of all the Council doc- 
uments, Gaudium et Spes . 

As the authors of The Permanent Instruction 
of the Alta Vend it a had hoped, the notions of 
Liberal culture had finally won adherence 


23 


Of the Alla Verulita 

among major players in the Catholic hierarchy 
and were thus spread throughout the entire 
Church, The result has been an unprecedented 
crisis of Faith* w hich continues to worsen. At 
the same time, countless highly placed Church- 
men* obviously inebriated by the “spirit of 
Vatican 11." continuously praise those post-Co n- 
ciliar reforms that have brought this calamity 
to pass. 

Cheers from tire Masonic Bleachers 

Yet, not only many of our Church leaders* 
but also Freemasons celebrate this turn of 
events. They rejoice that Catholics have finally 
“seen the light,” since it appears that many of 
their Masonic principles have been sanctioned 
by the Church. 

Yves Marsaudon of the Scottish Rite* in his 
book Ecumenism Viewed by a Traditional 
Freemason, praised the ecumenism nurtured at 
Vatican II. He said: 

Catholics * . . must not forget that ail 
roads lead to Cod, And they will have to 
accept that this courageous idea of free- 
ihinking, which we can really call a rev- 
olution* pouring forth from our Masonic 


24 


The Permanent Instruction 


lodges, has spread magnificently over the 
dome of St, Peter's/ 1 * 

The post -Vatican II spirit of doubt and rev- 
olution obviously warmed the heart of French 
Freemason Jacques Miiterand, who wrote 
approvingly: 

Something has changed within the 
Church, and replies given by the Pope to 
the most urgent questions, such as priestly 
celibacy and birth control, are hotly 
debated within the Church itself: the word 
of the Sovereign Pontiff is questioned by 
bishops, by priests, by the faithful. For a 
Freemason, a man who questions dogma 
is already a Freemason w ithout an apron. M 

Marcel Prelot, a senator for the Doubs region 
in France, goes much further in describing what 
has taken place. 

He writes: 

We had struggled for a century and a 
half to bring our opinions to prevail with 
the Church and had not succeeded. Finally, 
there came Vatican II and we triumphed. 
From then on the propositions and prin- 


ts/ (he AlUt Vend it a 


25 


ciples of liberal Catholicism have been 
definitively and officially accepted by 
Holy Church.' 1 * 

Prelofs statement deserves comment, since 
we must make the distinction between the 
Church and Churchmen. Despite any claims by 
Freemasons, it is impossible for doctrinal errors 
to be “definitively and officially accepted by 
Holy Church" as such. The Church, ihc Mys- 
tical Body of Christ, cannot fall into error. Our 
Lord promised that “the gates of Hell shall not 
prevail against it" {Matt. 16:181, Bui this does 
not mean that Churchmen, even at the highest 
levels, cannot be infected w ith the liberal spirit 
of the age and promote ideas and practices that 
are opposed to the Church's perennial Magis* 
terium* 


A Break with the Past 

Those “conservatives" who deny that vari- 
ous points of Vatican 1 1 constitute a break with 
Tradition and with previous Magisterial pro- 
nouncements^ — at least by ambiguity, implica- 
tions and omissions — have failed to listen to 
the very movers and shakers of the Council who 
shamelessly acknowledge this. 


26 


The Permanent tnsirvcti&i I 


Yves Cougar, one of the artisans of the 
reform, remarked with quiet satisfaction that 
"The Church has had. peacefully, its October 
[Communist] Re vQlutio n 
The same Father Yves Cougar stated that Vat- 
ican li's Declaration on Religious Liberty is 
contrary to the Syllabus of Pope Pius IX, 
Regarding Article 2 of the Declaration, he said: 

It cannot be denied that a text like this 
dues materially say something dilTerent 
from the Syllabus of 1864, and even 
almost the opposite of propositions 15 and 
77-79 of that document*" 

Lastly, some years ago. Cardinal Ratzinger, 
apparently unruffled by the admission, wrote 
that he sees the Vatican II text Gaudium et Spes 
as a “countersyllabusf* He wrote: 

If it is desirable to offer a diagnosis of 
the text [Gaudium et Spej] as a whole, we 
might say that tin conjunction with the 
texts on religious liberty and world reli- 
gions) it is a revision of the Syllabus of 
Pius IX, a kind of eountersyilahus. r , . Let 
us he content to say here that the text 
serves as a countersyllabus and, as such. 


Of the A ka Vendita 


21 


represents, on the pan of the Church, an 
attempt at an official reconciliation with 
the new r era inaugurated in 1789/* 

The new era inaugurated in 1789 consists, in 
effect, in the elevation of the "Rights of Man" 
above the rights of Gud- 
in truth, this comment by Cardinal Ratzinger 
is disturbing, especially since it came from the 
man who. as head of the Sacred Congregation 
for the Doctrine of the Faith, is now in charge 
of guarding the purity of Catholic doctrine. But 
we can also cite a similar statement by the pro- 
gressive Cardinal Suenens. himself a Council 
Father, who spoke in terms of "old regimes" 
that have come to an end. The words he used 
in praise of the Council are the most telling, 
the most chilling and the most damning. Sue- 
nens declared. "Vatican II is the French Revo- 
lution in the Church." 4 * 


The Status of the Vatican II Documents 

For years. Catholics have labored under the 
mistaken notion that they must accept the pas- 
toral Council. Vatican IL with the same assent 
of faith that they owe to dogmatic Councils. 
This, however, is not the case. 


28 The Permanent Instruction 

The Council Fathers repeatedly referred to 
Vatican it as a pastoral Council, a Council 
which dealt not with defining the Faith, hut with 
implementing it. 

The fact that Vatican II is inferior to a dog- 
matic Council is con firmed by the testimony 
of Council Father, Bishop Thomas Morris, 
which at his request was not unsealed until after 
his death: 

[ was relieved w-hen we were told that 
this Council was not aiming at defining 
or giving final statements on doctrine, 
because a statement on doctrine has to he 
very carefully formulated and 1 would 
have regarded the Council documents as 
tentative and liable to be reformed. 1,1 

At the close of Vatican IL the bishops asked 
the Council's Secretary General, Archbishop 
Pericle FelieL for that which theologians call 
the "theological note” of the Council, that is* 
the doctrinal "weight" of Vatican H’s teachings. 
Felici replied: 

We have to distinguish according to the 
schemas and the chapters those which have 
already been the subject of dogmatic def- 


Of the Alta Vendita 


29 


initio ns in the past: as for the declarations 
which have a novel character, we have to 
make reservations. 41 

After the dose of Vatican If Paul VI gave 
this explanation; 

There are those who ask what author- 
ity, what theological qualification the 
Council intended to give to its teachings, 
knowing that it avoided issuing solemn 
dogmatic definitions engaging the infalli- 
bility of the ecclesiastical Magistermm. 
The answer is known by whoever remem- 
bers the conciliar declaration of March 6, 
l%4, repealed on November 36, 1964: 
Given the Council's pastoral character, it 
avoided pronouncing, in an extraordinary 
manner, dogmas endowed with the note 
of infallibility. . . .** 

In other words, unlike a dogmatic Council, 
Vatican 11 does not demand an unqualified 
assent of faith. 

Vatican IPs verbose and ambiguous state- 
ments are not on a par with dogmatic pro- 
nouncements. Hence, Vatican IPs novelties are 
not unconditionally binding on the faithfui. 


30 


The Permanent instruction 


Catholics may "make reservations” and even 
resist any teachings from the Council that 
would conflict with the perennial Magisterium 
of the centuries. 


**A Revolution in Tiara and Cope” 

The post- Vatican 11 revolution bears all the 
hallmarks of the fulfilling of the designs of The 
Permanent instruction of the Alto Vend it a as 
well as the prophecies of Canon Roc a: 

1 ) The entire world has witnessed a profound 
change within the Catholic Church on an inter- 
national scale, a change that is in step with the 
modem world. 

2) Vatican IPs defenders and detractors both 
demonstrate that certain doctrinal orientations 
of and since the Council constitute a break w ith 
the past. 

3) The Freemasons themselves rejoice that, 
thanks to the Council, their ideas “have spread 
magnificently over Ihe dome of Saint Peter's.” 


The Passion of tin Church 

Thus, the passion that our Holy Church is 
presently suffering is no great mystery. By reck- 
lessly ignoring the Popes of the past, our pres- 


31 


Of the Attn Vendiut 

enl Church leaders have erected a compromised 
structure that is collapsing upon itself. Though 
Pope Paul VI lamented that “the Church is in 
a stale of auto- demolition,” he. like the present 
pontificate, insisted that the disastrous aggtor- 
namento responsible for this auto-demolition be 
continued full-steam. 

In the face of such "diabolic disorientation* 
fthe term that Fatima's Sister Lucy employed 
to describe the present mind-set of many in 
today’s hierarchy), the only response for all 
Catholics concerned is; 

1) to pray much, especially the Rosary, 

2) to learn and live the traditional doctrine 
and morals of the Catholic Church as found in 
pre- Vatican II Catholic writings, 

3) to adhere to the Latin Tridentine Mass 
where the Catholic Faith and devotion are 
found in iheir fullness, unaffected by today's 
ecumenism, 

4) to resist with all one's soul the liberal post- 
Vatican II trends wreaking havoc on the Mys- 
tical Body of Christ, 

5) to instruct others charitably in the Tradi- 
tions of the Faith and warn them of the errors 
of the times, 

6) to pray that a contagious return to sanity 


32 The permanent Instruction 

may sweep through a sufficient number of the 
hierarchy, 

7) to put great confidence in Our Lady and 
her power to reorient our Church leaders hack 
to Catholic Tradition. 

8) never to compromise. 


"Only She Can Help You" 

Since this present struggle is essentially a 
supernatural battle, we must not ignore the 
supernatural helps given to us at Fatima in 1917. 
Alt concerned Catholics should faithfully ful- 
fill the requests of Our Lady of Fatima, and 
especially pray and work toward the consecra- 
tion of Russia to the Immaculate Heart of Mary. 
This will be the key to destroying "the errors 
of Russia 1 " not only in Russia, hut worldwide, 
including within the Church. For in the 
promised Triumph of the Immaculate Heart, the 
unrepentant agents of Liberalism, Modernism 
and Naturalism will all be gathered in a greal 
ecumenical gathering w r ith the Prince of this 
World to receive the communal head-crushing 
from the heel of the Queen of Heaven. 


NOTES 


1. The Catholic Encycitipetlia, Vul. 3 {New York: Ency- 
clopedia Press. 1913). pp, 330-331 , 

2. Rev. E, Cahill. S J.+ Freemasonry and the Anu Chris- 
/Ffin Movement (Dublin: Gill. 1959). p. 101. 

3. Yves Marsaudnn, quoted in Dr Rudolph Gruber, 
Athanasius amt the Church of true Time {Palmdale. 
CA: Christian Book Club, 1974), p r 39 

4. Crclineau-Joly, The Human Church amt RceoUtlioH, 
Vo!. 2. orig. ed,. 1859, ft printed by Circle of the 
French Renaissance, Paris. 1976. Msgr Ddassus 
reproduced these documents again in his work The 
A ttfcChrisiidn Conspiracy. Desclec de Brouwer. 1910. 
Tome HE. pp. 1035-1092. 

5. Mi chad Davies, Pope John's Council (Kansas City: 
Angclus Press. 1992), p. 166. 

6. Pope Leo XIII. Humana m Genus — On Freemasonry 
( Rockford, IL: TAN. 1978). par, 31. 

7. Msgr, Del.issus, The Anti -Ch ristidn Conspiracy (Paris: 
Dcsclee de Brouwer, 1910). Tome III. pp. 1035-1092. 
The full lexl of The Permanent Instruction of the 
Alla Vcndiia" is also published in: Msgr. Dillon. 
Grand Ghent Freemasonry Unmasked (Dublin: Gill. 
1885; Palmdale. Calif.: Chrisiian B<x>k Club, n.d,), 
pp. 5 1-56, 

8. For a true understanding of Catholic dextrine vs. mod- 
ern errors, ii is imperative lo study the Papal Encycli- 
cals and other documents against Liberalism, 
Modernism and Freemasonry from the 19th and early 
20ih-eentury Popes. The most important of these arc 
Collected in The Papes against Modem Errors: 16 
Papal Oocurrutnis I Rock lord TAN. 1999). 


34 The Permanent Instruction 

9, Fr, Denis Fahey, The Mystical Body of Christ in the 
Modern World. C-$.Sp- (Dublin: Regina Publications. 
1939), chap, VH, 

10. Quoted in ibkt, p. 116 (143). 

tl. Fr. Vincent Miccli. The Antichrist (Harrison, NV: 
Roman Catholic Books), p. 03, 

12. Pope Pius X. Pascertdi ("On Modernism")* par. I. 

13. Fr. Vincent Miccli. The Antichrist Kassel le lecture) 
(North Ha led on, NJ: Keep the Faith. Inc,). 

14. Raymond Dukic, Episcopal ColleginUty at the Sec- 
ond Council of the Vatican (Paris; Ccdre. 1979). 
pp. 9-10, 

15. Graber, op , err, p. 34. 

16. Ibid.. pp. 34. 35, 

17. Ibid., p, 35. 

18. Ibid 

19. Ibid. p. 36, 

20. Ibid. 

21. A full account of this fascinating history can be found 
in; Fr&rc Michel of the Holy Trinity. 77]*' Whole Truth 
About Fatima. Volume 3: The Third Secret (Ft. Erie, 
Ontario: Immaculate Heart Publications. 1990). 
pp. 257-304, 

22. Ibid., p. 298. 

23. Vicomte Leon de Pone ins. Freemasonry and the Vat- 
ican (Palmdale, CA: Christian Book Club, 1968). 
p. 14. 

24. Bouyer. Dom Lambert Beaudoin. A Man of the Church 
(Caster man, 1964) pp. 1 80- 1 81 , Quoted by Fr. Dilder 
Bonneterre in The Liturgical Movement (Ed. Fidel iter* 
19801* p. 119. 

25. Cf. Fr, Ralph Wiltgcn. S.V.D,. The Rhine Flows into 
the Tiber (New York: Hawthorne. 1967; TAN, 1985); 


35 


Of the A ha Vertdlia 

Michael Davies. Pope John's Council (New York; 
Arlington House, 1977; Kansas City: Angetus Press. 
1992); anil Bishop Wycislo (see next note), which 
sings praises of the reform. 

26. Most Rev Aloysios Wycislo, Vatican 1 1 Revisited: 
Reflections by One Who H5nr There (Staten Island. 
NY: Alba House, 19187), p. s. 

27. ibid*, p. 33. 

28. Ibid, p, 27, 

29. Ibid., pp. 27-34. 

30. The entire story of the hijacking of the Council by 
liberal prelates and theologians, and (he tragic con- 
sequences of this modernise coup, are superbly 
explained in Fr. Ralph Wiltgen, S.V.D/* The Rhine 
Flows into the Tiber (New York: Hawthorne. 1967; 
TAN. 1985) and in Michael Davies" Pope John's 
Council (New York: Arlington House, 1977: Kansas 
City: Angelus Press. 1992). 

31. This lactic was admitted by liberal Council peritus 
Father Edward SchiMeheeckx, Me said. M We will 
express it in a diplomatic way. but after the Coun- 
cil* we will draw the implicit conclusions," (Cited 
from the Dutch magazine De Baztiin, No. 16* 1965, 
in lota Unum , by Romano Amerio, Kansas City* MO; 
Sarto House, 1996.) Another quote (or translation of 
the same quote) from Fr. Schillcbeeck\ reads* “We 
have used ambiguous phrases during the Council and 
we know how we wilt interpret them afterwards.'" 
(Archbishop Mured Lcfebvt*. An Open Letter to 
Confused Catholics. Kansas City: Angel us Press* 
1992. p. 106.) 

32- Cf, Michael Davies' The Second Vatican Council and 
Religious Liberty (Long Prairie. MN: Neumann Press, 


36 


The Permanent Instruction 


1992) for evidence Mint Vatican M's Dignitatis 
Hiimtume 4 purl Leu tarty Art. 2) re Heels a contradiction 
with previous Papal teaching. The same is admitted 
without compunction hy the progressive Council the- 
ologian Rr. Yves Congar. See p. 26 of this booklet. 

33. Quoted in Archbishop Marcel Lefebvre, An Open 
in hr to Confused Catholics t Kansas City: Angelos 
Press. 1992). p. 89, 

34. (hid, > pp. KR-K9. 

35. Le Catholicism# Liberal . 1969; also Lefebvre. op. cij, , 

p. 100. 

36. The great theologian. Cardinal Juan de Torqucmada 
(1388-1468). citing the doctrine of Pope Innocent Ml. 
teaches that it is possible for even a Pope to go against 
the universal customs of the Church- Torqueniada 
writes, ’Thus it is that Pope Innocent III slates iDc 
Consucttulinei that it is necessary io obey the Pope 
in all things so long as he himself does not go against 
[he universal cos corns of the Church, hut should he 
go against the universal customs of the Church, he 
need not be followed . . " Cited from Rather Pant 
Kramer, B.Ph., S TD., M, Div., A Theological Vindi- 
cation of Roman Cathode 7 Taditiomitism, 2nd edi- 
tion {St, Francis Press. India), p, 29, 

37. Lefebvre, op , eh., p. 100. 

38- Yves Con gar, Q.P.. Challenge to the Church (Lon- 
don, 1977)* p. 147, in Michael Davies, The Second 
Vatican Council and fictitious Liberty ( Long Prairie, 
MN: Neumann Press, J992h p, 203. 

39. Joseph Cardinal Rut/inger, Principles of Cur hoist The- 
ology (San Rrancisco: Ignatius Press. l9K7j, pp. 381- 
382, 

40. Lefebvre, op , cir., p. 100. 


Of the Alta Vendim 37 

41 Interview of Bishop Morris by Kieron Wood, Ctiiholic 
Worid News, September 27, 1997. 

42. Lefebvre, op. at., p 107, 

43- Paul V| P General Audience of January 12, 1966, in 
/ttsegntawnfi di Paolo Vi. vol. 4, p, 700. in Atila Strike 
Guimaraes. in the Murky Waters of Vatican ti 
(Metairie: MALTA, 1 997; TAN, 1999). pp. 111*112, 


Appendix I 


FREEMASONRY'S HATRED 
OF THE CATHOLIC CHURCH 


The greatest impediment in discussing top- 
ics such as the A Ita Vendita is that many peo- 
ple. Catholics included, refuse to believe that 
Masonry actually loathes the Church to the 
extent of warring a staunch, sophisticated cam- 
paign against it. 

Yet evidence of Freemasonry’s hatred of 
Catholicism and its avowed aim to destroy the 
Church is confirmed in Catholic and Masonic 
documents alike. 

At the time of the French Revolution. 
Masonry's well-known hat tie cry was rio over- 
turn Throne and Altar* — that is, monarchies 
and Catholicism, in ihe late I8lh century, Abbe 
Augustine Barruef, a former Freemason, wrote 
that “the object of their conspiracy is to over- 
turn every altar where Christ is adored’" 1 

One of the most dramatic examples of 

3S 


Freemasonry 's Hatred of the Church 39 

Freemasonry's haired of Christ and His Church 
is found in the Declaration of the 1868 Inter- 
national Congress in Geneva and is recounted 
in Msgr. Dillon's superb book. Grand Orient 
Freemasonry Unmasked, Part of the declaration 
from that Congress reads: 

Down then with God and with Christ! 
Down with the despots of Heaven and 
earth. Death 10 the priests! Such is the 
motto of our grand crusade, 3 


The Pontiffs vs, the Pagans 

The great, vigilant Popes of the late 18th, 
19th and the first half of the 20th century were 
constantly sounding the alarm against the secret 
societies, their liberal principles and their hatred 
of Christianity. 

I n h i s boo k , Freemason ry and the Artti-C h ris - 
tian Movement* Father E. Cahill, S.J., writes: 

The Papal condemnations of Freema- 
sonry are so severe and sweeping in their 
tenor as to be quite unique in the history 
of Church legislation. During the last two 
centuries Freemasonry has been expressly 
anathematized by at least ten different 


40 Appendix l 

Popes and condemned directly or i ndi- 
reel I y by almost every Pontiff that sat on 
the Chair of St. Peter. . . . The Popes 
charge the Freemasons with occult crim- 
inal activities, with “shameful deeds.” 
with worshipping Satan himself (a e barge 
which is hinted at in some Papal docu- 
ments). with infamy, blasphemy, sacrilege 
and the most abominable heresies of for- 
mer times; with the systematic practice 
of assassination; with treason against the 
State, with anarchical and revolutionary 
principles and with favoring and promot- 
ing what is now' called Bolshevism [Russ- 
ian Communism 1; with corrupting and 
perverting the minds of youth; with 
shameful hypocrisy and lying, hy means 
of which Freemasons strive to hide their 
w ickedness under a cloak of probity and 
respectability, w hile in reality they are the 
very "synagogue of Satan," whose direct 
aim and object is the complete destruc- 
tion of Christianity/ 

Pope Leo XI It 

Of all the Papal condemnations of Freema- 
sonry. Pope Leo XIIFs 1884 Encyclical 


Freemasonry 'x Haired of the Church 41 

Huimmutn Genus stands unparalleled in strength 
and brilliance. A more complete and concise 
explanation and condemnation of the evils and 
errors of Masonry will not be found in any other 
magisterial pronouncement. Again and again in 
this encyclical, the Pope emphasizes (hat the 
goat of Freemasonry is nothing less than the 
utter destruction of the Church and Christian- 
ity. He writes: 

No longer making any secret of their 
purpose, they are now boldly rising up 
against God Himself. They are planning 
the destruction of the holy Church pub- 
licly and openly, and this with the set pur- 
pose of utterly despoiling the nations of 
Christendom, if ii were possible, of the 
blessings obtained for us through Jesus 
Christ our Saviour. 4 

Pope Leo explains that since Masonry is 
based on Naturalism, it is anti-Christian in its 
essence. Naturalism holds that human nature 
and human reason are supreme, and that there 
are no truths revealed by God that men are 
bound to believe. 

Naturalists deny the authority of the Catholic 
Church as God's voice upon earth, and ihere- 


42 Appendix / 

fore* "ft is against the Church that the rage 
and the attack of the enemies / Freemasons} are 
principally directed."- Pope Leo X J 1 1 refers to 
the testimony of “well-informed men” both in 
the past and more recently who have "declared 
it to be true of the Freemasons that they espe- 
cially desire to assail the Church with irrecon- 
cilable hostility; and that they will never rest 
until they have destroyed whatever the supreme 
Pontiffs have established for the sake of 
religion 

He also points out that the Freemasons con- 
sider it lawful to "attack with impunity the very 
foundations of the Catholic religion, in speech* 
in writing and in teaching." 7 

Pope Leo explained that one of their most 
powerful means of warring against the Church 
is their promotion of religious indiffereniism* 
— the idea that it really does not matter which 
religion one belongs to. This undermines all 
religions* but Catholicism in particular* since 
only the Catholic Church firmly teaches (and 
powerfully demonstrates) that it is the One True 
Religion established by God. 

The Freemasons themselves boast that they 
were the driving force behind the "Declaration 
of the Rights of Man" and the French Revolu- 
tion * Their intent is to lift civilization off of 


F re cnwsofiry r $ Hatred of the Church 43 

its Christian foundations and place it on one 
of naturalism, in w hich God has no place. It 
was this corrupt goal that Pope Leo XIII 
referred to when he said. "To wish to destroy 
the religion and the Church which God Him- 
self has established* and whose perpetuity He 
insures by His protection, and to bring back 
after a lapse of eighteen centuries the manners 
and customs of the pagans, is signal folly and 
audacious impiety" 1 * 

Therefore, those who refuse to believe that 
Freemasonry is not working toward the destruc- 
tion of the Church do so simply because they 
do not want to believe. The Sovereign Pontiffs 
and the Freemasons themselves provide abun- 
dant testimony of the Masonic hatred of and 
avowed war against the Catholic Church. 


NOTES TO APPENDIX I 

1 . Fr. Vincent Miorii. Freemasonry and the Church (cas- 
sate lecture) (Montvate, NJ: Keep the Faith. Inc.). 

2. Msgr. Dillon. Grand Orient freemasonry Unmasked 
[Dublin: Gill, ISS5: Palmdale. CA: Christian Book 
Club* n.d.J* p, viii. 

3. Quoicd in Fr. Denis Fahey* Apologia pro Vita Mm 
C Brief Sketch of My Life Work" I {Palmdale, CA: 
Christ i&n Book Club). 

4. Pope Leo XIII. Humsmum Genus— On Freemasonry 


44 


Appendix I 

(TAN, 1978). par. 2. 

5. Ibid, par, 12, 

6. ibid,. par. 15. 

7. (bid., par. 14. 

8. (bid., par, 16. 

9. Fr. Danis Fahey. CS.Sp,. The Mystical Body of Christ 
in the Modem World (Palmdale, CA: Christian Bonk 
Club. 1939)* ch. 5-8. 

10. Pope Leo XIU. op , dr. par. 24. 


Appendix H 


THE OATH AGAINST 
MODERNISM 

Issued by Pope St. Puts X on September /. 1910 
and required of ail priests ami philosophy and 
rheology professors. Abolished in 1967 . 


“I * * , firmly embrace and accept each and 
every definition that has been set forth and 
declared by the unerring leaching authority of 
the Church* especially those principal truths 
which are directly opposed to the errors of this 
day. And first of all* I profess that God, the 
origin and end of all things, can be known with 
certainty by the natural light of reason from 
the created world {cf. Rom. 1:20}* that is* from 
the visible works of creation* as a cause from 
its effects, and that, therefore. His existence can 
also be demonstrated. Secondly* I accept and 
acknowledge the external proofs of Revelation, 

that is. divine acts and especially miracles and 
45 


46 


Appendix // 

prophecies as ihe surest signs of the divine ori- 
gin of Ihe Christian religion, and 1 hold that 
these same proofs are well adapted to the 
understanding of all eras and all men. even of 
this time. Thirdly* I believe with equally firm 
faith that the Church, the guardian and teacher 
of the revealed word* was personally instituted 
by the real and historical Christ when He lived 
among us, and that the Church was built upon 
Peter, the prince of the apostolic hierarchy, and 
his successors for the duration of time. Fourthly, 
1 sincerely hold that the doctrine of Faith was 
handed down to us from the Apostles through 
the orthodox Fathers in exactly the same mean- 
ing and always in the same purport. Therefore, 
I entirely reject the heretical misrepresentation 
that dogmas evolve and change from one mean- 
ing to another different from the one which the 
Church held previously. I also condemn every 
error according to which, in place of the divine 
Deposit which has been given to the spouse of 
Christ to be carefully guarded by her there is 
put a philosophical figment or product of a 
human conscience that has gradually been 
developed by human effort and will continue 
to develop indefinitely. Fifthly, I hold w ith cer- 
tainty and sincerely confess that faith is not a 
blind sentiment of religion welling up from the 


The Oath against Modernism 47 

depths of the subconscious under the impulse 
of the heart and the motion of a will trained to 
morality; but faith is a genuine assent of the 
intellect to truth received by hearing from an 
external source. By this assent, because of the 
authority of Ihe supremely truthful God, we 
believe to be true that which has been revealed 
and attested to by a personal God, our Creator 
and Lord. 

"Furthermore, with due reverence, I submit 
and adhere with my whole heart to the con- 
demnations* declarations, and all the prescripts 
contained in the encyclical Pitscendi and in the 
decree Lamentabili, especially those concern- 
ing what is known as the history of dogmas. 1 
also reject the error of those w f ho say that the 
Faith held by the Church can contradict his- 
tory. and that Catholic dogmas, in the sense in 
which they are now understood* are irrecon- 
cilable with a more realistic view of the ori- 
gins of the Christian Religion, 1 also condemn 
and reject the opinion of those who say that a 
well-educated Christian assumes a dual per- 
sonality^ — that of a believer, and at the same 
time of an historian; as if it were permissible 
for an historian to hold things that contradict 
the Faith of the believer, or to establish premises 
which, provided there he no direct denial of 


48 Appendix It 

dogmas, would lead lo the conclusion that dog- 
mas are either False or doubtful. Likewise, I 
reject that method of judging and interpreting 
Sacred Scripture which, departing from the Tra- 
dition of the Church, the analogy of Faith, and 
the norms of the Apostolic See, embraces the 
misrepresentations of the Rationalists, and with 
no prudence or restraint adopts textual criticism 
as the one and supreme norm. Furthermore, I 
reject the opinion of those who hold that a pro- 
fessor lecturing or writing on an historico- the- 
ological subject should first pul aside any 
preconceived opinion about the supernatural ori- 
gin of Catholic Tradition or about the divine 
promise of help to preserve all revealed truth 
forever; and that he should then interpret the 
writings of each of the Fathers solely by sci- 
entific principles, excluding alt sacred author- 
ity, and with the same liberty of judgment that 
is common in the investigation of all ordinary 
historical documents. 

“Finally, 1 declare that 1 am completely 
opposed to the error of the Modernists who hold 
that there is nothing divine in sacred Tradition: 
or what is far worse, say that there is. hut in 
a pantheistic sense, with the result that there 
would remain nothing but this plain simple 
fact — one to he put on a par with the ordinary 


The Oath against Modernism 49 

facts of history — the fact, namely, that a group 
of men by their own labor, skill and talent have 
continued through subsequent ages a school 
begun by Christ and His Apostles. I firmly hold, 
then, and shall hold to my dying breath the 
belief of the Fathers in the charism of truth 
which certainly is, was and always will be in 
the succession of the episcopacy from the 
Apostles, The purpose of this is, then, not that 
dogma may be tailored according to what 
seems better and more suited to the culture of 
each age; rather, that the absolute and 
immutable truth preached by the Apostles from 
the beginning may never be believed to be dif- 
ferent. may never be understood in any other 
way, 

"1 promise that I shall keep all these arti- 
cles faithfully, entirely and sincerely and guard 
them inviolate, in no way deviating from them 
in teaching or in any way in w r ord or in writ- 
ing. Thus I promise, thus I swear, so help me 
God," 


Tex I quoi cd from The Church Teaches: Documents of the 
Church in English Translation. Trand. iind ed. by Jesuit 
Fathers of Si. Mary's College, Si. Mary's, KS {Si. Louis: 
B Herder. 1955: TAN. 1975). pp. 56-59. 


PRAYER FOR THE 
CONVERSION OF FREEMASONS 


LORD JESUS CHRIST, Who showest 


forth Thine omnipotence most manifestly 
when Thou sparest and hast compassion. Thou 
Who didst say, "Pray for those who persecute 
and calumniate you,'* we implore the clemency 
of Thy Sacred Heart on behalf of souls, made 
in the image of God, but most miserably 
deceived by the treacherous snares of Freema- 
sons and going more and more astray in the 
way of perdition. Let not the Church, Thy 
Spouse, any longer be oppressed by them, but 
appeased by ihe intercession of the Blessed Vir- 
gin, Thy Mother, and the prayers of the just, be 
mindful of Thine infinite mercy; and disre- 
garding their perversity, cause these very men 
to return to Thee, that they may hring consola- 
tion to the Church by a most abundant penance, 
make reparation for their misdeeds, and secure 
for themselves a glorious eternity. Who live si 
and reignest world without end. Amen, 



— The Raccolta 
8th Edition, p. 410 


50